In view of all the cacophony of human views about God that were raging in response to the Prophet ŝall Allaahu ‘alayhi wa sallam’s call towards Islam and that continue to rage in the world today, the Prophet ŝall Allaahu ‘alayhi wa sallam and the Muslims have been told to proclaim the Towĥeed of Allaah Subhaanahu wa Ta’aala in a clear, succinct and uncompromising way.

The first verse mentions “Allaah” as the personal name of God and describes Him as “Aĥad”. Although “Aĥad” means “one”, this is a unique and singular use of this word as an attribute of an entity. It has never been used for anyone except for Allaah. In Arabic, “Waaĥid” also meaning “one” is used as an attribute. But “Waaĥid” connotes one out of many or one out of a species. When there are many, “Waaĥid” is used to talk about one of them. The use of “Aĥad” for Allaah signifies His uniqueness, that is, He is not only “One” but also absolutely “Unique”. It refers to His infiniteness in existence, in shape, in nature, in person and in every attribute that we can think of. This uniqueness and infiniteness rejects all notions of His having any finite or human-like shape, acting in a human-like or in any finite manner, being a composite of different entities (whether it is the concept of three-in-one or the concept of everything being part of God Himself or any human capability of becoming a part of God), having a beginning or end, being confined to any place or time for any reason or cause, and so on and so forth. “Aĥad” negates all those notions and speculations about Him that may, in any way, negate His absolute and total Uniqueness vis-à-vis anything He has created.

The second verse describes His attribute of being “Aŝ-Ŝamad”. “Ŝamad” means a big rock or mountain that can be effectively used for protection from enemy attacks. It also means a perfect leader or chief who protects his people from dangers, who fulfills their needs, guides them and solves their problems and, hence, all his people come to him for help. Lest some people conclude from His Infiniteness and Uniqueness that Allaah Subhaanahu wa Ta’aala is not concerned about the needs and well being of His creations, this verse clarifies that He is “Ŝamad”. Rather, Allaah Subhaanahu wa Ta’aala is “Aŝ-Ŝamad” – the only perfect, real and eternal “Ŝamad”. Allaah Subhaanahu wa Ta’aala is independent of all and no one can be of any help or use to Him, but He takes care of every kind of needs of everyone. In fact He is the only Source on which everyone of His creations depends, and He is the only One Who has the power, resources and might to fulfill the needs of everyone at the same time, all the time.

The third verse explains Allaah Subhaanahu wa Ta’aala’s uniqueness and infiniteness further so that this point is absolutely clear. He always was -- He was not born to anyone at any time. He always will be -- and thus, He does not need any offspring to take His place or to do anything whatsoever for Him. He is absolutely above and beyond these finite human attributes and needs of being born, and having children. People must not apply human concepts to the Infinite Creator.

The fourth verse expounds it further that absolutely no entity in the universe can be equal to Allaah Subhaanahu wa Ta’aala in any respect whatsoever, partner with Him in any matter whatsoever, similar to Him in any way whatsoever or comparable to Him in any manner whatsoever.